Volume 49, No. 4

In response to the question “How can a spirit be a member of the godhead?” Joseph Fielding Smith wrote, “we should have no time to enter into speculation in relation to the Holy Ghost,” suggesting that we “leave a matter which in no way concerns us alone.”Perhaps because of this, the Holy Ghost has become one of the “most taboo and hence least studied”subjects in The Church of Jesus Christ of Latter-day Saints. Nevertheless, here I will explore the Holy Ghost’s purview, in its particular relation to priesthood. It may prove most useful to begin the conversation with four statements from Joseph Smith that directly relate, unify, or explicitly link “the Holy Priesthood & the Holy Ghost.”

The Vision (1832)is one of the most important revelations of the formative period of Mormon theological development, where novel and controversial doctrines of the afterlife first made their appearance.In a recent study I explored how The Vision expanded upon revealed teachings from the Book of Mormon and prior revelations, resolved some inherited theological problems, and set the stage for the unfolding of uniquely Mormon doctrines and practices.There I observed that The Vision appears to be a conflation of several independent sources. Literary evidence for this conclusion includes duplications, interruptions, awkward transitions, deletions, and variances in vocabulary, style, and setting.

How much formal schooling did Joseph Smith obtain in his youth and early adulthood? Such a question might appear innocuous, but it is fraught with implications that extend beyond a simple historical account of his educational opportunities. The amount of Smith’s formal education, or rather the various assumptions surrounding his presumed lack of it, has been enlisted by followers and detractors alike in order to frame Smith’s life within the narratives of divinely-inspired prophet or deceptive fraud, perhaps most acutely in the context of attacking or defending the origin and authenticity of the Book of Mormon.As Dennis Wright and Geoffrey Wright observe, “Ironically, both perspectives use the Prophet’s lack of formal education to strengthen their respective views.”Any attempt to isolate the amount of time Joseph may have actually spent in classrooms thus presents a challenge with deeper implications.